#scholia

§ 11.321d  “and Procris” (Πρόκριν τε) Cephalos, the son of Deioneus, married Procris, the daughter of Erechtheus, and lived in Thoricos. It is said that he, wanting to test his wife, went abroad for eight years, leaving his wife behind still a young bride. Then, changing his outfit and making himself look different, he went to his house carrying a piece of jewelry. He urged Procris to accept it and sleep with him. When Procris eyed the gift and saw that Cephalos was very handsome, she slept with him. Cephalos revealed himself and accused Procris. Even so, he reconciled with her and went out to hunt. When this became a common occurrence, Procris got suspicious that he was sleeping with another woman. She summoned his slave and asked if he knew anything. The slave said that Cephalos would go up to a certain mountain ridge and often say, “Nephele {“Cloud,” also the name of a woman}, come to me!” and this was all he knew. When she heard this, Procris went to this ridge and hid. When she heard him saying that very thing, she ran toward him. When Cephalos saw her unexpectedly, he lost his wits, and in that state he threw the javelin that he had in his hands at Procris, killing her. After summoning Erechtheus, he buried her lavishly. This is the story according to Pherecydes in his seventh book. [CR]

topostext.

I finally read eats, shoots & leaves; a book about punctuation, clarity, restraint; and the quiet moral stakes of the comma.

It is, genuinely, very good—witty; learned; humane—and it has the unfortunate side effect of making you want to deploy punctuation responsibly; and then; almost immediately; irresponsibly; for sport.

Reading it, I found myself thinking: yes; of course punctuation matters—meaning accrues; drifts; collapses; entire worlds hinge on a mark—and yet there is something deeply comic about insisting upon this with such civility; such care; such faith in order.

The book argues (correctly!) that punctuation is not decoration; but sense; not fuss; but structure; not pedantry; but care. And then it dares you—silently; politely—to prove you understood it by punctuating like someone who knows exactly what they’re doing; and is enjoying it; perhaps too much.

I finished it feeling both instructed; and slightly unhinged; which seems; to me; the ideal outcome.

I often think about this piece of the D scholia. It has so much angsty potential. Zeus loving Hera so much he gets rid of the child born of rape from her youth, Hera having conflicted feelings about this whole situation, HOW DEVASTATED PROMETHEUS WOULD BE!! What about other kids of Hera and Zeus?? How would they act after learning the truth?? So many ideasssss (⁠･ั⁠ω⁠･ั⁠)

i think this might intrest u.

It is interesting indeed! I see that @theoihalioistuff has quoted the latest Cambridge University Press Translation of the Scholia in Iliad from various sources. I do not have that book but I have found the original text, I believe

"Or yours" he who has Briseis - "or the one of Aias/Ajax" he means Techmessa, the daughter of Teleutes - "or the one of Odysseus" he means Laodice the daughter of Cycnus

(Translation by me)

It is really interesting that we have at least one source that could be mentioning the name of the mysterious woman, albeit I am not sure if we have a name of the person that said or wrote it down or what evidence does he/she have on that when this source was writtenm

Although I am not as convinced that it is the very same person as adamantly given that Pausanias also mentions Laodice, the daughter of Priam not the daughter of Cycnus. Laodice in Pausanias (also mentioned as a freed woman rather than a war prize eternally) was said to be the wife of Antenor's son Helicaon and given that Odysseus and Menelaus received hospitality by Antenor, seems unlikely that this would be the very same Laodice the scholion mentions for various of reasons. I do think that the wife of Helicaon is in fact the daughter of Priam. But I can see why the question is risen

Besides the name "Laodice" is very common across the sources in general and in the epic cycle in particular. "Laodice" is also the given name of Agamemnon's daughter (possibly later nicknamed "Electra" or completely re-named across the sources) so I am not surprised that there is some form of confusion sometimes especially since the sources especially people like Pausanias mention things that he saw that we have not yet discovered

Now Cycnus dying in the conquest of Tenedos seems more likely scenario Odysseus have one of his daughters as his war prize. The thing is I cannot remember a source apart from this scholion mentioning a daughter by the name "Laodice" among his children. There are names here and there but not "Laodice" so I am really curious what this mysterious scholiast of the Iliad is actually quoting! Unless it is one of the possible names of Cycnus's children. Besides it is also not uncommon for sources to have different names.